or as a Non conformist Presbyterian Priest or a Baptist seeing that all these pretended Water Baptism but differed greatly about it some being for sprinkling Infants others for plunging Believers therefore we urged to know whether he own'd Infants or Believers to be the subjects of this Baptism but neither would he or his Brethren pitch upon nor give an answer though George many time proffered to dispute either of them which he would pitch upon but S. S. durst not stand to either as a man affraid either to maintain or contradict his own practice viz. Sprinkling Infants and instead of being ingenious in this matter he made a bawling noise crying out it s with water water water and calling out against us you Rebels Rebels Rebels go baptize you Rebels for many times together appearing then rather like one of Bedlam then either a Minister or a sober man and thus he manifested his deceit and hypocrisie and breach of promise in railing and reviling us And now where was his amity and friendliness and the equal liberty he proposed in his Letter to G. W. dated from Haverill Febr. 12. 68 But it was observed how well these Priests were furnished with strong Liquor when they were at the dispute which they often made use of to keep up their spirits for their work as when S. S. had spent himself a while that he must be fain to go to the Bottle then that proud scornfull Fellow Nathaniel Barnard he would stand up and make a bawling till he must be fain to get to the Bottle also and thus they were fain to relieve one another this S. S. and N. B. being as the mouthes of the rest but chiefly S. S. who making such a hidious noise and bawling and so often crying out water water as also using these words You Rebels you Rebels go baptise you Rebels and that Priest Bernard bawling his story over and over not like sober or ingenious men but more like men infatuated but Henry Havers and the other three they behaved themselves more soberly then either S. S. or N. B. though they took their part and all brought shame and disgrace upon themselves by suffering such a shallow bragging and vapouring man as S. S. who shewed himself in his Ribbonds like a Fiddler to be their mouth and to mannage their cause as if he were their Chieftain and over them all Again When he stated a Question or read an Argument for he had his Arguments patch'd up aforehand in papers which was not capable of a direct answer by affirming or denying presently he would not admit of an explanation of it but would cry affirm or deny and if at any time in the first place any thing was affirmed or denied he would not suffer us further to render a reason but make a noise to stop the Truth and when any of us granted to a question according to Truth he would turn up his eyes and thank God as if he had wrought some great conviction upon us whereas what we either affirmed or granted we did not learn of him but spoke the naked truth as we had it of the Lord before as for instance after this S. S. had affirmed the Scriptures which are the Writings to be our only Rule of Life which being denied by us that the Writings abstractivly can be the only Rule because the Spirit of Truth is said to guide into all Truth hereupon he confest that it was not the Scriptures abstractively that he meant to be the only Rule but the Will of God contained or declared of in the Scriptures where though he manifestly contradicted himself yet when we granted that the Will of God declared of in the Scriptures is the Rule which Will is that we should follow the Light within hereupon this S. S. would again turn up the white of his eyes and thank God that we granted to this Truth though it was so apparently contradictory to his error who went about to set up the Scriptures as the only Rule and to cause people to turn their Backs upon the Light within telling them You must follow the Scriptures for they will lead you to Heaven and Happiness but you must turn your backs upon the Light within as not sufficient and yet at another time again was necessitated to confess That it is by the spiritual enlightning of the understanding that the Scriptures are understood so that here the spiritual Light in the understanding was the Rule to know the Scriptures so by his own confession they could not be the only Rule but the Spirit or Light that gave them forth and gives the understanding of them hath the preserment and preheminence of them Besides what great Hypocrisie and Dissimulation for these Presbyterian Priests thus to pretend the Scriptures to be the sole absolute or universal Rule when they do not really so own them neither are they their Rule while they put their meanings false interpretations and glosses upon them many times contrary to the very intent of Scripture when it goes positively against their Principle whereby they will either make themselves the Rule over the Scriptures or else tell us that it hath another meaning or signification in the original and so dare not stick to plain Scripture as their Rule when they are brought to trial and this is their course from time to time to keep people in blindness and ignorance when they set up the Writing above the Spirit or Light written of and tell people that immediate Teaching and immediate Revelation are ceased in these dayes and whither must people go then to ground their faith must they pin it upon their sleeves must they turn their backs on the Light of Christ within to be captivated with the Popes and Priests darkness with their dark and implicite faith and so be kept ever learning that they may be always paying and maintaining a Company of Hypocrites who were wont to cry against the Quakers for creeping into houses whilst they had Cromwell to uphold them and whilst they counted him the light of their Eyes and breath of their Nostrils but now these Presbyterian and Independant Priests are fain to creep up and down themselves into houses though it is evident they are no better then blind and dead men since the light of their Eyes and breath of their Nostrils is extinguished howbeit they have gotten a cunning way to drive a trade now more hiddenly then when they were Parish Priests having at their Meetings large Collections at some places a great Bason or Platter held at the door and at some other places their Agents to go from house to house to procure or beg money for them and thus many of them it is supposed and credibly reported drive a greater trade then many of the Parish Priests and in some places some of their Company have made a cunning bargain with the Episcopal Parish Priests as allowing them part of the Fleece or money that they take from off their
backs upon the Light of Christ within lest you be shut up under the chains of these Priests darkness and ignorance who have perverted and deceived you one while endeavouring to keep you from the Light within another while pretending to pray for God's Teaching as this S. S. hath done where in his papers he saith The whole Congregation stand in need of Gods teaching and the Lord God of Heaven lead us into all truth thus prayeth saith he your truly well-wisher in the Lord S. Scandret But we pray you how should you know and receive Gods teachings or leading into all Truth if not by his Light within Are you like to receive his teachings in the darkness or by turning your backs on the Light whereas if God be your Teacher you must know and own his Law in your hearts and his Spirit in your inward parts as he hath promised and not follow Hypocrites that one while pray to God to teach you another while say You must turn your backs on his Light within as insufficient whereas the Light of the Spirit of God is to be the only Teacher and is both true infallible and a perfect Guide to all them that obey and follow it therefore reject it not as you tender your own eternal happiness and desire to be delivered from under the power of Darkness Hell and Destruction We have Copies of the Disputes more at large and circumstancially as they were then taken by several in short-hand and after compared which are here abreviated into this method following for plainness to the Readers with some passages added in the Answers where we met with interruptions And if Steph. Scandret shall undertake to appear in print in vindication of his own and his Brethrens Principles we hope we shall have more opportunity to make them further manifest then they would allow us at the Disputes SECT I. Here followeth some of S. Scandret his Principles and Doctrines disputed on between him and G. W. at the first Dispute on the 20th of the 11th Moneth 68. with a brief Answer and Reply S. Scandret affirmed That the Scriptures are the sole universal and most certain Rule of Life more full then any other to us and that they most fully discover and reveal the Mind and Will of God which cannot be known but by the Scriptures therefore we are directed to search them and if it be certain that the Scriptures come from God as none dare deny then am I not so certain if any thing else be dictated to me said he Answer Although we own the Scriptures of Truth in their place yet they are not to be set up above that Spirit that gave them forth as here our Opposer hath done for it is the Spirit of Truth that leads into all truth that reveals the Mind and Will of God and it is the Inspiration of the Almighty that giveth understanding without which men are ignorant of the Scriptures and how comes this man to be so certain of the Scriptures whilst his certainty depends not upon the Spirit 's guidance and whence hath he his certainty whilst he hath excluded the immediate teachings and guidance of the Spirit of Truth which searcheth all things even the deep things of God is he not among them that searched the Scriptures to find Eternal Life in them but would not come to Christ that they might have Life besides he doth not rely upon the Spirit of Truth for certainty both as the most absolute Rule and Leader we have little cause to believe his spirit his faith and perswasion being implicite and dark and how will he convince them meerly by the Scriptures who question them or the Translation of them seeing his Brother Tho. Danson hath confessed that it is but petitio principii a begging of the Question to bring a Testimony of Scripture concerning it self for their conviction that question its Authority whereby he hath apparently shaken their Foundation but if the Scriptures be the only most certain universal Rule as S. S. affirms then it seems the course he 'll take to convince Papists Jews and Turks who question or oppose much of the Scriptures is by the Scriptures themselves and herein he still comes under his Brother Danson's censure of begging the question and imposing upon his Opposers But how manifestly did this S. S. contradict himself when he confessed that the Light of the Spirit of God within was more universal then the Scriptures in that many have it who have not Scripture and to such the Light within might through the blessing of God be saving as also if he and his Brethren did really own the Scriptures to be the sole and most certain and full Rule of Life what needed they have Assemblies in Scotland and England to make them a Directory Confession of Faith Catechisms and Covenant if the Scriptures were so full and of such esteem with them as they pretend S. S. Paul by the Light within did and thought he might do many things contrary to the Name of Jesus and so was misled and mistaken by following the Light within c. Answ. This is a gross mistake it was not by following the light within but by following his own thoughts and darkness that he was mistaken wherein he was zealous for Traditions more then for Light or Spirit within so that here our Opposer hath done no less then put Darkness for Light and what and where were the pricks that it was hard for him to kick against were they not from the Light within S. S. What is dictated to me within may come from the Darkness and I may take it for Light but what comes from Scripture I am certain is from the Spirit of God there is no darkness in the Scriptures it is true the Spirit of God is a Spirit of Truth but in as much as within us there is Darkness as well as Light we are not able to discern the one from the other without the Scriptures as Paul was subject to mistake by following the Light within Answ. Here he hath sufficiently manifested himself to be one that understands not the dictates of the Light from Darkness as one yet in the blindness of his mind and in the Darkness that comprehends not the Light and Paul when he was mistaken and thought he might act contrary to Jesus was in the unconverted state as it plainly appears this Priest S. S. is who discerns not between Light and Darkness and what signifies his saying there is no darkness in the Scriptures is he any whit the nearer the understanding of them whilst he is so full of Darkness in himself that he discerns not the Light from it the God of the World having blinded his mind And did not Paul when he was Saul and a Persecutor own the Scriptures of Moses and the Prophets as his Rule and yet acted contrary as one out of the Light when he persecuted but yet when he was turned to the Light and Law of God within then
he saw himself and sin to be exceeding sinfull and it was the Law of the Spirit of Life in Christ that was inward and spiritual that made him free and this was his Rule in the converted state when he was come to serve the Lord not in the oldness of the Letter but in the newness of the Spirit But again how did this S. S. contradict himself in granting that the Spirit was to give the understanding of Scripture and did as certainly reveal the Mind and will of God as the Scriptures but then again in contradiction to himself asserted that the Spirit of God must be tried by the Scriptures whereby he still hath ascribed the Supremacy to the Scriptures and not the Spirit absurdly preferring the effect before the cause as if the Spirit of God were not sufficient to manifest it self to them that believe in it and yet be sufficient to lead into all Truth what gross ignorance and apparent contradiction is this our Opposer involved in certainly the Spirit of Truth is all-sufficient and must have the preferment among all that are spiritually minded And seeing it was granted by S. S. That where the Scriptures did not come the Light within was to be their Rule and the Spirit of God listned unto and obeyed but the Scriptures must be our only Rule who have them c. Upon this we query whether yet he will own the Spirit of Light within to be greater and preferr'd before Scripture as doubtless the Spirit of Truth that gave them forth is the greater and then we ask if the Heathen or Gentiles that shewed the work of the Law written in their hearts were led or guided by that which is greater then the Guide which the Christians now are to rely upon or whether or no professed Christians in England must be inferiour to the Gentiles or Heathen Let these things be seriously considered for Christ is given for a Light unto the Gentiles to be Salvation to the ends of the Earth and he said Believe in the Light that you may be Children of the Light and he that doth Truth cometh to the Light that his deeds may be manifest that they are wrought in God John 3. 21. So that here the Light is the Rule to manifest and try mens actions whether they are wrought in God yes or nay SECT II. S. Scandret confest That it was a spiritual Light and that it was the Light of Christ that every one was inlightned with G. W. asked him what Spirit it related to or was the Light of for the word that is the primative of the derivative SPIRITUAL is SPIRIT to this S. S. answered that it was the Spirit of God which it was a Light of c. Reply A plain confession no wit is the Light of the Spirit of God that is in every man enough to overthrow all our Opposers work to the contrary and his reason from his own and the Creatures darkness and mistakes against the sufficiency of the Light of the Spirit of God this is the Stone and Rock that breaks and will break him and such Opposers to pieces S. S. Objection The Light within doth not change all mens hearts all do not obey God it brings not all to God all heard not the joyfull sound all had not satisfaction in God therefore the Light within is not saving Reply The same he might as well object against the Spirit of God as against the Light of it which he hath confest to before for many had the good Spirit given to them who rebelled against God and grieved his holy Spirit therefore their hearts were not truly changed by it because of their Rebellion and they that rebel against the Light know not its ways because they abide not in its Paths Job 24. 13. and there are many who resist the Spirit of God and reject his Counsel until they are given over to hardness and unbelief Now what doth S. S. think that the Spirit or Light of the Lord will inevitable or irresistably inforce a change and Salvation upon rebellious gainsaying Persons who hate his Light and reject his Counsel if he suppose this why is it not inforc'd upon all in the same capacity what doth he render man like a Block or a Beast not to go or act in obedience or subjection but as he is forc'd or driven surely man hath a better capacity given him of God then so and seeing S. S. did confess That the Light in its common operations was in the unbelievers upon which we ask what those common operations are and what do they tend to and what is the good end of God in affording this Light of his Spirit to all and such operations in unbelievers surely if it be to their conviction and reproof for sin and evil God's good end and Will therein is that they may come to see and hate sin and evil and so be by degrees drawn out of it and find mercy peace and satisfaction with the Lord in forsaking sin and embracing righteousness surely the universal Love of God in giving Light to all is of this tendance and effect to all that really accept of his Love and good will S. S. The common Light may misguide a man for it may become darkness if the Light that is in you be darkness c. Answ. The Light of the Spirit of God is infallibly true and cannot misguide any neither is it proper or true to call this darkness for the Light in every man is confessed to be the Light of the Spirit of God however S. S. and such Blind-Guides to their own confusion may put light for darkness and darkness for Light as such whose minds and eyes are evil do and it was such that Christ spoke of who if they put darkness for light then how great was their darkness for to be sure no light in it self or in its own being can properly be called darkness S. S. Object Deut. 29. 4. Yet the Lord hath not given you a heart to perceive and eyes to see and ears to hear unto this day therefore c. Reply There were those who closed their eyes and stopped their ears as did the rebellious Jews Zach. 7. 11 12. Matth. 13. 15. and though these whom Moses reproved did not continue in the tenderness of heart and true Light unto that day yet it is evident verse 2. they had seen all that the Lord did before their eyes in the Land of Egypt and the signs and miracles verse 3. as also of the same people an ample testimony is given in Nehem. 9. what great things the Lord had done for them and how he gave also of his good Spirit to instruct them verse 20. SECT III. UPon the Question about Perfection S. S. affirmed That Perfection that is a state free from all Sin is not attainable in this Life but God would take his own time to do it in the other World after Death Sin shall never be wholly taken away in this
then the Scriptures and contains that which the Scriptures contains and more so the tenor and tendance of S. S. his work is to turn people from the greater wherein they can never truly own the lesser for by turning of their backs upon the Light within they oppose and violate the Scriptures of Truth although he could hypocritically pray to God to lead us into all truth and also in contradiction to himself did grant that without Spiritual Illumination and Regeneration he could not come to the Excellency and Knowledge of the Will of God in the Scriptures so that here the Spiritual Illumination is the Rule preferred before the Writings and now the Question is whether those Gentiles had not a sufficient Rule in them who had not the Scriptures who yet did the things contained and enjoyed the things declared of to this we could not have an Answer but the same thing before asserted of the Scriptures over and over as being the full Rule c. and that we must turn our backs upon the Light within whereas people had need turn their hacks upon the darkness and blindness of such at S. S. who notwithstanding in contradiction to himself was made to grant that we have but a part of the Scriptures many things being written acted and spoken from the Spirit of God which we have not in the Bible however we must not turn our backs upon the Light of the Spirit of God within nor deny or question its sufficiency for we have experience of it and that this Spirit is the Guide into all truth without which the Scriptures are not truly understood the Will of God declared of in the Scriptures we grant is the full Rule hereupon the Priest interrupted and said thanks be to God for this truth they have granted c. whereas we still added that it was the Will of God we should follow his Light and Spirit within to guide us into all truth for this is that which unvails the heart enlightens the understanding to know the Scriptures but the Jews had the Writings of Moses and the Prophets yet they understood not what they read they could not see the end because their hearts were vailed even until the Apostles dayes so their reading the Scriptures did not discover Life and Glory to them because it did not remove the vail from off their hearts but the Inspiration of the Almighty giveth understanding the Light of the Spirit of God within can unvail the hearts and enlighten the minds and to this S. S. hath in effect granted when he said I did never affirm that without Spiritual Illumination we could come to the knowledge of the Will of God in the Scriptures c. To which we further add that it is the man of God who is in the Faith being led by his Spirit who truly knows the right use and service of Scriptures they being of use and profitable as given by divine inspiration but the Writing or Letter outward is not of absolute universal necessity to Salvation for many may be saved who neither have it nor can read it for from the Light of Christ within they have so much of the Instructions or precepts therein contained as are necessary to Salvation And Christ is the Way the Truth and Life and it is by the Fathers drawings that men come to him and his Light is universal and enlightens every man that cometh into the World now it is no where so said of the Scriptures and if the Spirit of Truth Guide Believers into all truth then the Light of this Spirit within must needs be a sufficient Rule of Life c. And this S. S. did confess it was a Spiritual Light the Light of the Spirit of God that is in every man II. S. S. Grant I did that it is a Light of the Spirit of God but not given to all it is only the Elect are savingly enlightned c. Answ. It is given to all if God gave his good Spirit to wicked and rebellious men then none are excluded from it but God did give his good Spirit to rebellious men Nehemiah 9. 20 26. To this with several other Arguments our Opposer gave no Answer but asserted his old Matters over and over and added some things but not material S. S. This is not a full Light c. for God created the Stars which are a Light Must they therefore be the full Light of the Day c Answ. We are speaking about the Light which is Spiritual and of God which his instance of the Stars makes nothing against nor did we ever read that the Light of the Stars was Spiritual neither doth it follow that the Light of the Spirit of God is not a sufficient Rule because it is given by measure and not in the fulness of it to all for however it is pure and holy the degrees do not alter the property to every one of us saith the Apostle is given Grace according to the measure of the Gift of Christ were they then to turn their backs of the measure of Grace given because it was not given in its fulness no sure for the Light within though manifest by measure doth gradually lead men out of darkness and sin as they take heed unto it it is truly spiritual pure and universal though it reveal not all things at once and the Path of the just is a shining Light that shineth more and more until the perfect day and the more sure Word of Prophesie is to be taken heed unto as a Light that shineth in a dark place until the day dawn and the Day-Star arise in the hearts but it is questionable whether S. S. or his Brethren will not say that this is meant the Scriptures if so then we ask Are they more sure then what and whether the Day dawning and the Day-Star arising in the hearts be the Scriptures Again the Spirit of Truth doth convince the World of sin and of righteousness and declares the will of God S. S. It doth not convince of righteousness if it convinceth of sin then not of the contrary Answ. We will appeal to the people whether any of them can say when they are reproved of sin that they are not convinced of a contrary staâ—e as namely of a state of Righteousness which they ought to come into S. S. No no we will appeal to the Scriptures Answ. It is noâ— contrary to the Scriptures to appeal to mens Consciences the Apostle was manifest in mens Conscience in the sight of God and sure it was the Light of Christ in them which he was manifest unto S. S. I deny that this Light within doth convince of Chist's Righteousness imputed Answ. It being the Light of the Spirit of God which both convinceth and leadeth out of Sin that must needs lead to a state of Righteousness which is no other but Christ's Righteousness even that of Faith wherein those Gentiles that feared God and obeyed this Light within were accepted and in
Flock whereupon the Episcopal Priest is contented to let them drive a trade under his Nose But now you who are the Followers and Hearers and Benefactors these cunning creeping Priests you should do well to try them a little be not too free of your purses to them lest afterward you repent of it for we do not believe that many of them are so consciencious as to scruple conforming to the Common-Prayer if they had but a dead trade among you or were put upon trial for now you have fed them so full and fat that they make such a vapour and blustering against us who have been the Sufferers and whom they know in stormy times have endured the storms and born the heat and the blows very much from them when they have skulkt and crept into holes and corners and very few of them durst shew their heads in any Testimony for God or Christ but have been ready to run away out at back-doors or over the houses rather then be taken prisoners though now they can in their Meetings Houses and Barns most unworthily and unjustly rail against and revile us called Quakers and grosly pervert and misrepresent our Principles vilifying and reproaching the Truth that we profess concerning the Light of Christ that is in every man and the sufficiency of it but it is set over all their heads and the Truth hath confounded and shattered them for they were commonly wont to tell people it was but a natural light the light of a natural Conscience a created light but now this their representative S. S. hath confest that it is a spiritual Light yea a Light of the Spirit of God that is in every man so what he hath asserted to the contrary in his declaring it insufficient and bidding people turn their backs upon it is all against the Spirit of God and the Light of it wherein his folly and confutation is so signally discovered that he and the rest that owned him have neither cause now to boast nor yet to urge for any more meetings with any of us nor we much so regard them except that we should order some of our women Friends to dispute with them for many of them are able to confute these shatter'd Priests whom the Sun is set upon and the day is become dark and the Lord is delivering many out of their mouthes and that is their torment especially when they are like to lose any of their Benefactors then they are ready to call for disputes with us and to make a bussle and stir by which they still lose and are disappointed of their ends for at the last Dispute when they would not suffer us to explain our selves or give an answer some of the people said We shall like the Quakers never the worse if you will not give them leave to speak and indeed many were then convinced so far as to see the folly and madness of this S. S. and his Assistant Priest Bernard who was there proved a manifest Lyar in interrupting G. W. contrary to his plain promise The Questions which we propounded to be disputed on before the first Dispute were three as first Whether every man be enlightned with a spiritual saving Light which we affirmed Secondly Whether Perfection be attainable in this life which we affirmed Thirdly Whether impure persons while such be justified by the imputation of Christ's Righteousness which we denied This last Question S. S. altered and stated it thus Whether Justification be by the works of the Law or by the Righteousness of Christ through Faith which Question could not in these general terms so reach the controversie between us as the Question we proposed these Priests holding That men are imputatively righteous and justified when actually Sinners and we holding the contrary That men are justified when really and actually righteous or partakers of the Righteousness of Faith in Christ wherein they are obedient to the Word or Spirit of God in their hearts to which the righteousness of Faith requires obedience and we further affirm that it is a false imputation to reckon men righteous or just whilst they are really or personally unrighteous and unjust for the Faith that was reckoned to Abraham and by which the Believers are justified is a Living Faith that purifieth the heart and that is accompanied with those works of obedience which answer the Law of Faith in the heart Moreover to these Questions before S. S. added three more as in the first place Whether the Scriptures are not to be our Rule of Life to which we affirmed Not the Writings but the thing written of to wit the same that was the Saints Rule in all Ages or the Spirit and Light of Christ within which gave forth the Scriptures and brings to the right understanding true use and fulfilling of them and without which Light people cannot truly understand them Then S. S. added for the two last Queries viz. Whether Baptism with water be an Ordinance of Christ which he affirmed though he durst not tell us whether Babes or Believers were to be the Subjects of it or whether he were a true administrator of it for when G. W. in a Letter would have put him to prove his call to the Ministry and whether he own'd immediate Revelation in these dayes he must have George to prove his call first thus he shuffled And then his last Question was Whether the Lords Supper be not an Ordinance of Christ binding us this Question we got not to to discuss nor did he explain what he meant by the Lords Supper howbeit he hath told G. W. in a paper That this Light within doth not dictate that Baptism by water is Gods Will nor that we ought to celebrate the Lords Supper c. So that you the Hearers and Followers of this S. S. may take notice that if he does celebrate as he Popishly saith and delivers to you Bread and Wine and tell you it is the Lords Supper he is not led to it by the dictates of the Light within which he hath confest to be the Light of the Spirit of God and therefore we may conclude his pretended Celebration and Ordinance not binding to us because the Light of the Spirit of God does not enjoyn us to it for we must worship in the newness of the Spirit and we know the Spirit of Truth leads into all Truth so that what is of Truth the Light dictates to us and therefore we must not follow Priest S. S. his darkness for our Dictator or Guide Secondly If sprinkling Infants be a part of his Trade in houses and corners you may understand that the Light of the Spirit of God doth not dictate it unto him and therefore you will be exceeding blind and dark if you give your selves to be bound to submit to his darkness or to any of his impositions which are neither Scriptural nor Spiritual therefore we caution you not to follow such dark and blind Guides and not to turn your
Righteousness of Faith without Sanctification S. S. Who affirms they are we own that Justified Persons are Sanctified But in contradiction he again affirmed thus We Sinners are Justified by the Righteousness of Christ imputed viz. Absolved from all our Sins from the beginning of our lives to the end Reply This gives a large Liberty to sin if men may sin all their dayes and yet think themselves absolved from all whereas that of Rom. 3. 25. which they instanced is thus concerning Christ viz. Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God It is not said for the remission of sins past present and to come nor yet of all our sins from the beginning of our Lives to the end neither is the guilt of sin taken away while men remain in the act of sin as falsly was affirmed by S. S. contrary to Job 10. 14. If I sin then thou markest me and thou wilt not acquit me from mine iniquity And to be sure men whilst Sinners are not made Righteous nor yet in a Sanctified state while actually Sinfull for while our Opposers confess that Justification and Sanctification are inseparable and that we are not Justified without the work of Sanctification in us how do they break the Neck of their own Cause in their pleading That men are imputatively Righteous and Justified and actively Sinfull This is a pleasant conceit to sooth up Hypocrites but when they come to see and feel the end of this Doctrine to be destruction they will not be able to sooth themselves up with it in Hell nor to tell God then that though they be really in Hell yet they are imputatively in Heaven this their imagined imputation without the Living enjoyment of the Righteousness of Faith within or the Fellowship of Christ's Sufferings will not save them from the sence of Anguish and Torment when it comes upon them that live and die in their sins S. S. I prove that the Righteousness by which we are saved is not within but without the Saints were arrayed in White Robes and are not thy Garments outward George Do we not wear our Clâ—thes on our Bodies you do not wear your Garments within you but without you c. Reply This is such an Argument as we never heard nor read of before because the Righteousness of Christ is compared to a Garment or to White Robes he concludes it not within but without it appears he will let sin have a place within and plead for it but not Christ's Righteousness Doth he think it is his Garment while he 'll not receive it within Surely he 's grâ—sly mistaken And might he not as well say that Christ and the Armour of God or Light is not to be within because to be put on and then after this manner he may as well say that neither Faith nor Salvation nor the Word of God are to be within but without only which were gross Error and Ignorance for the Meek are clothed with Salvation the Upright put on Zeal for a Cloak and Righteousness for a Garment Are not these within surely yes where Truth reigns in the heart VI. Here follows some of S. S. his manifest Contradictions for the Readers to take notice of Contraditions We are to turn our backs upon the Light within as insufficient and follow the Scriptures as the full Rule c. It is by the Spiritual enlightning of the understanding that the Scriptures are known In his Prayer Grant O Lord that Error may be burnt up by thy holy Spirit as by fire c. Contr. The Scriptures are the only Rule to guide us to Heaven c. I mean the Will of God contained in them not the Writings abstractively Contr. The Light that is in every man is not a full Rule Yet a Light of the Spirit of God Contr. We Sinners are justified by the Righteousness of Christ imputed or absolved from all our sins from the beginning of our lives to the end Justification is to make Righteous it is by the Righteousness of Faith justified persons are Sanctified Contr. The guilt of our sins is taken away not the act of sin His Brother Priest contradicted him viz. Men are not actually Sinners after Justification contradiction yet they sin c. Contradictions Believers are Justified by the passive Obedience of Christ upon Earth that is by both his outward and inward Suffering not by his Righteousness within Yet we are not justified without the work of Sanctification in us He hath brought in Everlasting Righteousness Christ's passive Obedience or Sufferings on Earth were temporary Contr. This Light that is in every man doth not dictate that Justification is by Christ's Righteousness only Yet it is a Light of the Spirit of God the Spirit makes application to us of Christ's Everlasting Righteousness Robert Ludgater William Allen Jo. Furly jun. John Childe Giles Barnadiston George Witherley A Brief and Scriptural Examination of the Doctrine Concerning Election and Reprobation of Persons as held by Presbyterians and some others ANd now concerning that private Opinion of Personal Election and Reprobation from all Eternity held by Presbyterian Priests and some others related to them their Principle may be seen in their Confession of Faith and Catechisms agreed on by the Assembly of Divines so called at Westminster and approved by the General Assembly of the Kirk of Scotland as where they say in their third Chapter of their Confession That God from all Eternity did by the most wise and holy Counsel of his own will freely and unchangeable ordain whatsoever comes to pass and that by the Decree of God for the manifestation of his Glory some men and Angels are predestinated unto Everlasting Life and others fore-ordained unto Everlasting Death and that these Angels and Men thus predestinated and fore-ordained are particularly and unchangeably design'd and their number so certain and definite that it cannot be either increased or diminished c. And also upon the same Principle they add in Chapter ten That all those whom God hath predestinated unto Life and those only he is pleased effectually to call by his Word and Spirit out of the State of Sin and Death in which they are by nature to Grace and Salvation by Jesus Christ enlightning their minds spiritually and savingly to understand the things of God c. And in Chapter eleven God did from all Eternity decree to Justifie all the Elected and Christ did in the fulness of time die for their sins and rise again for their Justification c. Observe that it is upon this Opinion of a particular Personal Election and Reprobation of such certain designed number of persons that these Priests and Professors do ground their Doctrine of Saving-Grace or Light being but intended and given to a few whom they suppose are designed for Salvation as also that Grace is only free for that few
Is not my Way equal are not your wayes unequal and see verses 26 27 28 29. Again vers 30. Repent and turn your selves from all your Trangressions so Iniquity shall not be your ruin And verse 32. For I have no pleasure in the death of him that dieth saith the Lord God wherefore turn your selves and live ye and Hosea 13. 9. Oh Israel thou hast destroyed thy self but in me is thy help See how evidently in these passage God is cleared both in warning them and in that he willeth not nor hath pleasure in their destruction and how Iniquity is the ruin of them that continue in it and not any secret design or decree of God contrary to his own Testimony given by his holy Prophets concerning his good will for the Recovery of man out of Iniquity as also see Ezek. 33. 2 3 4 5 6 7 8. what is the cause of peoples destruction and how their blood shall be upon their own heads that do not take warning and now lets a little take notice of the Testimony of Christ and his Ministers As first John 3. 16 17. For God so loved the World that he gave his only begotten Son that whosoever believe in him should not perish but have Everlasting Life For God sent not his Son into the World to condemn the World but that the World through him might be saved Surely then God did not from Eternity design or decree the destruction of the greater part of the World for that had contradicted the end of sending his Son John 12. 46. I am come a Light into the World that whosoever believe on me should not abide in darkness So here it is manifest that Christ is freely given a Light to those that are in darkness that whosoever believeth on him it is not that a designed or select number of persons only should not abide in darkness but whosoever believeth c. And see the Testimony given of him John 1. 9 That was the the true Light that lighteth every man that cometh into the World It is not said which lighteth only a select small number 2 Cor. 5 14 15. For the Love of Christ constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again 1 Tim. 2. 5 6. For there is one God and one Mediator between God and Man the Man Christ Jesus who gave himself a Ransom for ALL to be testified of in due time Hebr. 2. 9. But we see Jesus who is made a little lower then the Angels for the suffering which death crowned with glory and honour that he by the Grace of God should taste death for every man 1 John 2. And he is the Propitiation for our sins and not for ours only but for the sins of the whole World In all which passages observe that the free and universal Love Grace and Good-will of God in Christ is testified in the Suffering Death or Sacrifice of Christ for all that were dead for every man for the sins of the whole World it is not said that he died only for a few or for a small number Elected from Eternity but for all men and gave himself a Ransom for all for a Testimony in due time And therefore away with such Doctrines and Opinions as oppose the free extent of the Grace of God and Light of Christ which universally is given to all Man-kind and do not blame or lay the fault upon God any longer as either decreeing mans destruction or the cause of it but lay it in the right place upon the Rebellious and Transgressors who hate the Light and love Darkness rather see John 3. 19 20. Object But some object That God loved Jacob and hated Esau before they were born or had done good or evil Reply What then did he hate Esau for for any to suppose he hated him for nothing or without cause is to render God cruel and unequal in his wayes but those that thus object do both grosly mistake and misplace the words For that which was said before the Children were born was The elder shall serve the younger the mystery whereof is only known where the two Seeds or two Births are known Rom. 9. 12. and then follows as it is written Jacob have I loved and Esau have I hated but where was it written before Paul mentioned it it was not written or spoken to either Isaac or Rebekah but it was written many hundred years after concerning their Successors to wit those of Israel and Edom by the Prophet Malachi chap. 1. and those whom God hated were the same people that was called The Border of Wickedness the people against whom the Lord had Indignation for ever so that it was because of their Wickedness that the Indignation of God was against them Object Again some object That God hath Mercy on whom he will and whom he will be hardneth Hath not the Potter power over the Clay c. Reply God hath concluded them all in unbelief that he might shew mercy upon all it is his universal Love and good will in the first place to tender and shew Mercy in his own Son unto all both Jews and Gentiles but it is his Justice to give them up to hardness and unbelief who reject and oppose his free Love and tenders of Mercy for what can be the reason of hardning some seeing this hardning is a Judgment upon them in time not particularly or partially design'd from Eternity as to particular persons simply for it s no reason for any to say that he will harden some because he will hearden them but because its just for him so to do they having provoked him and grieved his holy Spirit in them see Zachariah 7. 11 12. But they refuse to hearken and pull'd away the Shoulder and stopped their Ears that they should not hear yea they made their hearts as an Adamant-stone c. Therefore came a great Wrath from the Lord of Hosts And as for his having power over the works of his hands as the Potter hath over the Clay who questions that but though he made or formed man as man or as his Creature he did not make him nor ordain him to be a sinfull Rebellious man God is not his Potter or Former into Sin but the Devil which if man continue in against his Maker without repentance then his end which is destruction is determined For Wo unto him that striveth with his Maker let the Potsherd strive with the Potsherds of the Earth shall the Clay say to him that fashioneth it what makest thou Wo unto him that sayeth unto his Father what begettest thou c Isa. 45. 9 10. Surely God did not make man to strive against himself nor yet to question or suppose evil against his Workmanship for he is not the Author of Sin and it is because of Iniquity that God hides his Face and consumes people who are the Clay and he the Potter Isa. 64. 7 8. Now to be sure God doth not find fault with any thing that is proper to his own Workmanship nor doth he consume any meerly as his own Workmanship but because of Iniquity see also Jer. 18. 6 7 8 9 10 11 12. by which these partial opinionated Professors are absolutely confuted besides it is such as like not to retain God in their knowledge whom he gives over to a reprobate mind Rom. 1. 21 28. Wherefore we advise all who tender their own Salvation not to be byassed or prejudiced with private and corrupt opinions of men of corrupt minds nor yet to reject or dispise the Free Grace or Light of Jesus which is freely tendred and given unto all but every one wait in it and mind its appearance in your hearts that thereby your understandings may be opened that you may come to know the Election in Christ as chosen in him to be holy and without blame this Election we own and be conformed unto his Image even the Image of the Son of God and know him as the First-born among many Brethren as those that are chosen in him through the Sanctification of the Spirit and belief of the Truth to be holy and without blame before him which is a high and precious state that many are short of who conceit and pretend themselves to be Elect Persons when yet they are polluted unsanctified unregenerate unholy impure unfaithfull to God rejecting the elect Seed the elect and precious Stone therefore their Foundation is Sandy their Building shattered and the Lord our God is risen to stain their glory and the pride of all Flesh and yet more to confound all empty and Babilonish Professions that are set in opposition to his Glorious Appearance in this his day G. W. The moderate Reader is desired to Correct some Errors that have escaped the Press whether they be Words Letters or Points and not impute them to the Authors PAge 11. l. 8. read of these p. 12. l. 37. for affirmed r. answered p. 18. l. 12. for no wit r. now it p. 21. l. 11. r. as for l. 34. dele yet p. 22. l. 17. for to the dele the. p. 23. l. 33. for bare r. bear p. 26. l. 1. blot out them p. 31. l. 11. r. trees p. 34. l. 18. r. Chap. 1. p. 39. understand or add to the names subscribed viz. Witnesses that these are the Priests Contradictions p. 44. l. 4. r. passages l. 37. for which r. and. THE END Priest Note Observation Rom. 11. 32.
time of Calm unless you were resolved to stand a Storm with us however prudence in these matters would become all c. howbeit G. W. did signifie that he was not unwilling in the Lord's Will and time both to answer the will and desires of moderate people in the case as also to stand up for God and his Truth as required by him or necessitated upon such occasions being put upon him withal urging that S. S. would engage there should be no Tumult nor Disturbance made against us but when S. S. saw that G. W. could not meet him so soon as he desired he seemed to be the more urgent for a second Dispute and so writ again for that end probably thinking either that that might excuse him to his Hearers if George should not meet him or else if he should that he might amend his matter and salve up the sore wherein he was defective before though he has more marred his work and stained his credit at the last dispute in the eyes of all moderate people then ever before for his confessing to several Truths at the former Dispute though to the breaking the neck of his and his Brethrens corrupt Cause was better resented by all indifferent Auditors then his insolently opposing and gainsaying the Truth in a most irregular manner at the last Dispute as one resolved both to stop his ears and shut his eyes against plain demonstration and conviction as also to hinder the People from hearing the Truth by his frequent interruptions when answers should have been given being with his Assistant Nathaniel Barnard resolved to bawl and make a noise when any thing of Truth was like to pinch them or inform the people against their Errors and Corruptions But notwithstanding all this Scandret's pressing for this second Dispute when he was sent to by John Childe and Joseph-Smith upon G. W. his order to inform him of George's being in the Country as also of his willingness to meet him for a Dispute also George writ several times to him upon his seeming to evade disputing because that George at first took not notice of his propositions he having pretended that it was in love to Christ in love to Truth it self and in good will to Souls that he would dispute again though he would have shuffled it off when it came to trial whereupon he used these words in his Letter to George viz. Who would come over the threshold to Discourse with such a one I do still look upon you to deny to dispute with me thus he both slighted him and uttered falshood for George did not deny to dispute though he could not joyn with him in prayer which was one of his main Propositions in these words I shall still urge that we begin with solemn Prayer wherein none of us could joyn with him judging it a very unreasonable thing in him to impose any such thing upon us while we are so opposite and contrary in our spirits and principles to him and his Brethren for there cannot be a real joyning in worship where there is not an union in Principle though the Duty of Prayer it self we really own where it is perform'd and brought forth in the Spirit of Truth and from its immediate teachings and motions Now when S. S. saw that this Proposition could not be assented to he stood peremtorily upon other two which were in these words viz. That you speedily and expresly consent under your hand the Dispute shall not hold above five or six hours in a day Secondly That what Question be asked pertinent to the point in hand it be answered by affirming or denying of it expresly if it be capable of such an answer c. to which G. W. returned this answer viz. as for thy two demands which thou art so peremtory in to the first I say Thou art left to thy liberty to cease disputing when five or six hours are out provided thou dost not break of abruptly to a disturbance as before To the second I do intend according to my understanding to be as positive and intelligent in my answers to questions pertinent as I can and in my answers to signifie an affirmation or denial if the question be capable of such an answer upon which the time and place for the meeting which was on the first day of the fifth Moneth 1669. was prefixt in the same Answer by G. W. which S. S. could not well evade As for the manner of this S. Scandret and those his Brethren that assisted him their behaviour and mannagement of the second Dispute on their parts it was quite contrary to what he proffered and pretended in his Letters before for he had pretended to meet and dispute in an amicable and friendly manner as also that equal liberty should be granted to each party to explain their sence but instead thereof there were frequent noises interruptions on his and their parts when things should have been explained on our parts as first when our Friend James Parks was exhorting the people to Christian moderation and sobriety which was before this S. S. was come into the Meeting to dispute Nathaniel Barnard Priest being a proud vapouring Fellow stood up in a frothy scornfull spirit and interrupted James in his speaking making a bawling noise to stop the peoples ears from hearing the Truth declared and after some little progress was made in the Dispute with S. S. his manner also was to make a noise and a bawling freequently interrupting G. W. when he should have explained his answers and sence frequently using these words to George viz. a trifle a trifle a trifle you ramble you ramble you ramble c. when he was neither able to make replication nor render a reason against what George had urged in his answers and it was usual with this S. S. when he could not reply to keep a noise in that manner also using these words if you dare if you dare as when he had affirmed the Scriptures to be the only Rule of Life and the full Rule to guide us to Heaven and Glory he would add affirm the same of the Light within if you dare and would be daring often to stop the Peoples ears and to stop an answer from being given and this was his manner often times and when we both durst and positively did affirm the same of the Light of Christ within that it is a sufficient Rule c. he would continue his bawling several times and either say you dare not you dare not or if you dare and being willing to pass over the questions about the only Rule and the Light that is in every man he run to his fifth question about Baptism with water whether it be an Ordinance of Christ but G. W. pressed and desired that the question about the Light might be more fully discust which S. S. refusing George desired to know first in what capacity he stood for Water Baptism whether as a Popish Priest or an Episcopal Priest
his Love and good will tendred in Christ who was not an Offering only for some Presbyterians or a few as they imagine but for the whole World though none do experimentally enjoy the good end of Christ's coming Sacrifice and Blood but such as receive him to believe in follow and obey him as the Author of Eternal Salvation to as many as obey him S. S. A justified state is attended with Sanctification what Righteousness is that which justifies Answ. First it is a true confession that a justified state is sanctified and therefore men are not justified nor made righteous while unsanctified and this confutes much of these mens Doctrine for an imputed Justification of men in their sins Secondly the Righteousness which justifies renders true Believers both Righteous Just and accepted of God is the Righteousness of Faith it is spiritual inwardly and spiritually received in the obedience of the Spirit of Holiness of Faith and Power of God it is an everlasting Righteousness not of self nor yet imperfect nor yet an imagination of an imputation to men in sin but it is inwardly revealed in such in whom the Image of God is renewed and not in them who are in old Adam in the fall S. S. Though Christ's Suffering was temporary his active and passive obedience was the only thing that redeemed our Souls and that the Righteousness within had no hand to exempt us from wrath Answ. What is the tendency of this Doctrine but to shut Christ out of doors and not to suffer him place in his people whilst his Righteousness within is so little valued whereas Christ is made unto the true Believers Wisdom Righteousness Sanctification and Redemption And know ye not that Christ is in you except you be Reprobates and did not his active and passive obedience in his Person bare witness unto that Spirit of Holiness and Righteousness within by which he offered up himself and though Christ's Suffering on the Cross was temporary yet the Righteousness of Faith still remains and the blessed effect of his Suffering and Sacrifice is therein enjoyed by true Believers in Light and we neither go about to establish self-righteousness nor works of Self for Justification as S. S. seemed falsly to insinuate in his preachment at the latter end to which he would not stay to receive an Answer but gat away in the crowd and he needed not have told us that God will not acquit the guilty it was a Doctrine more proper to himself and his Brethren for to be sure they are deeply guilty who dispute for sin and imperfection all their dayes wherein God will not clear nor acquit them And such who are found in Christ and his Righteousness not having their own are not found disputing and pleading for the Devil's Work as these men are nor yet shutting Christ or his Righteousness out of people but are really partakers of that Everlasting Righteousness wherein both Redemption Justification and Acceptance with the Lord is enjoyed by them that are Sanctified by the Spirit and Power of God and Restored out of the faln state up to Christ who is made unto us Wisdom Righteousness Sanctification and Redemption 1 Cor. 1. 30. Thus far we have in plainness for the information of the Readers returned an Answer to S. S. his chief Principles which were more fully discoursed of at the first Dispute in which you may see how defective he was as he afterward confessed as also that he hath not amended his Matter at the second Dispute but made it worse Here follows some of Stephen Scandret his Principles asserted by him and owned by the other Priests with him at the Second Dispute which was on the 1st of the 5th Moneth 1669. upon some of the same Questions disputed on at the former I. FIrst concerning the Scriptures and the Light within S. S. said The main Difference between those called Quakers and us in this is as judge here we set up the Scriptures as the only Rule to Guide to Heaven and Glory they the Light within they own the Scriptures so far as they agree with the Light within we own the Light within so far as it agrees with the Scriptures The Scriptures are the only Rule and most pretious and not the Light within we are to turn our backs upon the Light within as being insufficient c. The Scriptures are a full Rule and â—ully sufficient for Salvation let him affirm the same of the Light within if he dare The Scriptures are the infallible Rule a trying Light a binding Rule let him affirm the same of the Light wiâ—hin if hâ— dare Answ. Here are several Affirmations laid down but no proofs remember what thou did'st acknowledge and confess at our last Dispute concerning the universallity of the Light within that it might be a Rule where the Scriptures were not and also didst grant that it was spiritual the Light of the Spirit of God but now it may be seen plainly that thou goest about to set up the Scriptures above the Spirit of God which gave them forth And now we do affirm that the Light of Christ within is both a certain infallible trying Light and binding Rule to all them the Children of the Light and every one that love it both doth and dare so own it and confess to it as that certain manifesting Rule and Guide whereby things that are reproved are made manifest and they that love it bring their deeds to it that they may be proved whether they are wrought in God and such do not give nor own such sinful advise to people as to turn their backs on the Light as this Blind-Guide who shuts his eyes as one opposing plain conviction hath done who after he had so highly asserted the Scriptures or Writings to be the only Rule which leads to Salvation he confessed that he did not mean the Scriptures or Writings abstractively to be the Rule but the Will of God contained or declared of in them wherein he contradicted himself for this alters both the state of the Question and Assertion for whilest he laid all upon the Scriptures this tended to shut out all people under Heaven from Salvation Life and Glory but such as have the Scriptures which is a sad and prejuditial censure but now seeing it is not the Writing but the Matter or Thing declared of that is the Rule the Light of Christ within must be the standing universal Rule for that is declared of and referred to by the Scriptures so that to follow the Light within in what it dictates is agreeable and not repugnant to Scripture as is falsly insinuated by this Opposer Moreover the things declared of or contained in the Scriptures relating to the Will of God and to Life and Salvation may be enjoyed where the Writings are not for there were Gentiles instructed by the Will or Spirit of God who had not the Law outward as in Rom. 2. therefore this Spirit or Light of God is greater or more universal
it was to the Saints and true Believers of old who according to their several attainments were to walk by the same Rule and God would reveal to them Phil 3 16. and they had attained to divers measures and degrees of the Spirit of God and accordingly their states were written unto in several Epistles that which was to one state was not to every particular state and condition among the Churches neither do we read that the Church at Gorinth was to go and make the Epistle to the Church at Rome their Rule nor that the Churches at Ephesus Philippi or Thessalonia were to go to the Corinthians for Paul's Epistles to them to compare theirs with and to be their Rule but that of the Spirit or Light within to which they were all directed and which was the Rule of the new Creature whereby the things of God were revealed and made known unto the Saints who could say we have not received the Spirit of this World but the Spirit which is of God whereby we know those things that are freely given us of God III. S. S. Go Baptizâ— there is a Command for it the Light saith nothing of it Go Teach and Baptize that 's Christs Command And then he urged to have us speak to Water Baptism but durst not declare who he intended as the Subjects of it whether Babes or Believers which G. W. and some of us often urged to know whereupon if he had told us ingeniously his intention we proffered fairly to dispute it but S. S. and his Brethren durst not be plain with us in this matter but shuffled and evaded calling out over and over Do ye grant Baptism with water Go Baptize with water water c. You Rebels you Rebels go Baptize you Rebels can Rebels be saved c. Thus and after this manner he continued bawling and railing for some time that little fair dealing we could have Answ. Go teach all Nations baptizing them cannot intend Infants neither is there water mentioned in the Command Matth. 28. And it was proffered these Priests that if they would stand for Baptizing Infants or Plunging Believers we would dispute that with them Or if S. S. would be plain and ingeniously tell us in what capacity he stood in whether in the capacity of a Popish Priest Episcopal Priest Presbyterian Priest or Baptist but hereunto we could have no other Answer then his general clamor as before for water water c. and therefore G. W. proferred to speak something to both Sprinkling Infants and Plunging Believers to shew the rise of the one and the other not to be in force nor continuance under the Gospel but G. W. was interrupted as often he was by these Priests S. S. Water Baptism is Gospel a Dispensation of the Gospel was committed to Paul c. Answ. The Gospel is Everlasting so is not Water-Baptism and Paul said Christ sent me not to Baptize but to preach the Gospel 1 Cor 1. 17. and surely his Commission was as large as the rest of the Apostles S. S. Christ sending him not to Baptize but to Preach is meant not so much to Baptize c. as in Hosea 6. 6. it is said I desired mercy and not Sacrifice c. Reply This instance doth not prove his meaning which perverts the Apostles words who thanked God he baptized none of them but such as he mentioned 1 Corinth 14. 15 16. For Christ sent him not to Baptize but to Preach the Gospel a full reason for his not continuing that then permissive practice of Water-Baptism which if it had been a Command in force surely he would neither have thanked God for not obeying it nor yet have said Christ sent me not to Baptize And where it is said in Hosea 6. 6. I desired Mercy and not Sacrifice those mentioned verse 5 7. whom he had hewed by his Prophets who transgressed and dealt treacherously against the Lord their Sacrifice could not be accepted therefore he desired Mercy and not Sacrifice and the Knowledge of God more then Burnt-offerings and indeed if this Mercy and the Knowledge of God had born sway among them there had been no need or occasion for Sacrifices Burnt-offerings or Sin-offerings the Sacrifices of God being a broken spirit and a contrite heart Psalm 51. 16 17. S. S. Water Baptism is necessary to Salvation being affirmed to be Gospel to be binding of necessity c. Answ. What then will become of all them that never came under it Must they all be damned for want of Sprinkling or Plunging in Water A sad sentence that Baptism which saveth is not the putting away of the filth of the Flesh but the answer of a good Conscience c. Giles Barnadiston urged That there is one Faith one Baptism Ephes. 4. And asked these Priests what Baptism it was whether that of Water or the Baptism of the Spirit to which S. S. answered S. S. There is but one Baptism and it consists of two parts an inward part and an outward the inward part was with the Spirit and the outward with water Reply Did you ever read or hear such Doctrine before he makes the Baptism of the Spirit and the Baptism with outward Water both but one Baptism and so whereas he hath made such a bawling for Water-Baptism now it is but the outward part of Baptism he should rather have said as it is in the Common-Prayer-Book It is the outward and visible sign of an inward and spiritual Grace However in Scripture there is a plain distinction between the Baptism of Water and the Baptism of the Spirit as there is between John's baptizing with Water and Christ's baptizing with the Holy Ghost and with Fire but this ignorant Opposer S. S. makes them both but one Baptism IV. And further we add an other instance against him and his Brethren in behalf of the Light within out of the Common-Prayer-Book in the Collect for the third Sunday after Easter viz. Almighty God which sheweth to all men that be in error the Light of thy Truth to the intent that they may return to the Way of Righteousness c. Now here is the Light of the Truth confest unto both in its general extent and in its sufficiency as Guide and Rule to lead men into the Way of Righteousness which these men have all this while opposed here is more of Truth confest in this particular in the Common-Prayer-Book then these men will confess to who think themselves better Reformed with their Covenant Directory Confession of Faith and Catechisms while yet in their Darkness they are opposing the Light of Truth within but it is set over all their heads and hath manifested their darkness and confusion V. Now concerning Justification the question being asked what it is it was answered Priest To make Righteous and S. S. confest That Justification is by the Righteousness of Christ through Faith Answ. That 's true but men are not Justified that is made Righteous nor in the